As we learn to experience ourselves as we experience ourselves and relate to experiencing ourselves experience ourselves as not doing any other activity, as a kind of doing nothing, doing nothing as a difference from doing anything else, and as we become familiar with ourselves doing nothing as the activity of experiencing ourselves experience ourselves and as we are becoming familiar experiencing ourselves experience ourselves, our relationship to ourselves changes, and our relationship to the outer world changes as well.
What one time served us, both
internally, as mental-constructs of self-imposed concepts or concepts ingrained through the reiteration of society, social-structures, and family—of ideas about ourselves, ideas about the world, ideas about anything and everything and
externally, as associating ourselves with certain people, places, things, and activities
begins to no longer serve us, but become obstacles to the journey of becoming genuine, trustworthy friends to ourselves—we through time
by experiencing ourselves experience ourselves everyday through our, allotted time to do so, in the exact moment of when we do so—we, by happenstance of intentionality, engage ourselves directly and real, in terms of truly witnessing what it is to witness ourselves breathe, think and feel, sensationalize, fantasize, remember, and anything and everything else we find ourselves experiencing as being alive.
as we develop this kind of relationship to ourselves, our relationship/s to the outside world begin to change, and things appear in our perceptions as either being helpful or not helpful, in terms of whether people, places, things, and activities as associated with, are becoming obstacles to our wellbeing or not.
Inevitably as we relate to ourselves ongoingly as making friends with ourselves through experiencing ourselves experience ourselves experience what it is we are experiencing exactly in the immediate moment of doing so, as, within the allotted time we designated to do so, during exact moments of doing so—we find the external world as reinforced by make-believe realities that are not directly concerned with human welfare or the welfare of reality as it really is, and so we find, the reinforcement of the make-believability of our world, less and less appealing, and less and less convincing.
Vacations can begin to sound like nightmares. Living in suburbia can sound like a hell dictated by the prescriptions of normal American standards. The status quo begins to sound like a hoax, a profound lie, that everyone seems to be wrapped into thinking is true, just like the Stock market in how it consumes the attention of so many people’s lives. So on and so on and so on. We simply begin to see LIES everywhere.
LIES of what it is be human LIES of what it is to treat others LIES of what it is to treat the earth LIES of consumerism LIES of political sides LIES of religion LIES of school LIES on television LIES LIES LIES lies in our family history LIES in our relationships LIES in our country LIES in our own conditioned psyche as psychological programming downloaded from our up-bringing LIES
We begin to see LIES everywhere, and paradoxically, when we do actually see the reality of lies everywhere through the immediacy of experiencing ourselves experience experience, it is an indicator that we are becoming friends with ourselves in a genuine way—and less imprisoned by the suffocation of our own delusional-thinking about reality. A release of trauma in the storage of our neurology simultaneously releases, and as an expression of coming to recognize the lies surrounding reality, we may begin to feel angry in ways we may never have ever thought or known was possible—and again, simultaneously to whatever our reactivity maybe towards recognizing the lies which surround reality for the first time, we are also embracing the truth of what we observe ourselves experience in our experience, as profoundly legitimate, and in so doing so, we are becoming friends with ourselves; we are trusting our experience.
By experiencing what we are immediately experiencing as set-aside to do so, we are becoming honest about what is actually happening in our experience, immediately now, and in so doing, we are, whether we realize it or not, taking full responsibility for ourselves by not looking outside of ourselves for any self-reifying conceptual-identifiable reference points, but instead, by remaining true to seeing what it is we are seeing as we are experiencing ourselves experience—we are being friends with ourselves immediately, now.
We are becoming honest. We are becoming honest people when we are experiencing ourselves experience ourselves, exactly, immediately in the moment and not being anywhere else, we are being honest with what it is we are actually experiencing, intimate even—and everything that we see that we don’t like about ourselves, becomes simply, an act of being honest about the harder facts of ourselves that we have a hard time with, and in so doing, because we are being intimate and honest with ourselves, our ability to deal with life expands, our relationships to the external world changes, and we are becoming clean of denial and potential tendencies for perpetuating false lies about ourselves and the world around us.
Lies are conditioned on the pretense of half-truths, that are arguably good ideas as whole-truths; most things consumerism sells us are made of good ideas, because they are for the benefit of the consumer/client, but if we take a closer look at the commercial which promotes these good ideas, (by the way, as the cliché goes: “hell was paved with good intentions,”) we don’t see anything human about it all, in fact, we can’t know for certain whether the CEO of any major corporation actually cares about anybody, other than how to stay in the game, and keep the big-times rolling.
Now we don’t know for sure, and we don’t need to know, (unless you are a farmer who is dealing with lawsuits from Monsanto for allegedly stealing genetically modified soy-bean seeds by an incident of natural wind blowing those seeds onto your property—then perhaps, you’d want to know whether the CEO actually cares about anything at all), but in general, we don’t need to depend on whether things are free or not, to consider whether there is any human integrity in such an exchange, but what matters more than the immediate lies of our consumerist environments, is the lie of realities which are so identified with their conditions, they can’t easily become free.
Realities of this type are more substantial lies, they are lies that are, at first, harder to identify in our experiences, they are more subtle by nature, and harder to identify in the world around us. Like the lies which keep our identities attached as defined as identities, neurologically insistent and psychological reifying.
The attachments which keep our identities in place are indeed lies, harder at first to identify, but as time goes on and we stay true everyday to our daily allotted time for experiencing ourselves just as we are experiencing ourselves, more and more, like a natural progression of trusting the recognition/s of our experience, we simply don’t buy into the impulses which generate us so much moment-by-moment confusion—and in so doing, the energetic attachments, as stored in the cellular compounds of our body, lose hold, and we experience a release of energy, as an experiencing of healing unconsciously held trauma of energetic-attachments that keep our neurology convincingly rigid—our identities convincibly solid:
I AM ME—can release, and open, surrender, and dissolve—and while the lies, the attachments to our identity/s can become relinquished, our sense of identity itself, as a byproduct of such release simply learns how to be more honest and accurate, with more conscious-awareness, on how to be friendly
the conditions of our neurology, right at this moment, exactly at this moment, are the result of our reiteration of behaviors which serve us, and it has been through a continual reiteration of either the same or similar behaviors as stimulated by our neurology, (we feel hungry for a late-night snack, we eat a bowl of cereal, etcetera), which have developed our present neurological condition and behavioral associational points of sensitivity (identity-attachment) as our current feedback loop. The loop itself is malleable for change, it isn’t fixed, by nature it is flexible and elastic, it can soften, and un-harden, and can dilate in ways we don’t necessarily foresee; we can learn new activities.
When we offer ourselves the opportunity to experience ourselves just as we are experiencing ourselves, we provide ourselves the chance for developing new neurological pathways associated with the behavior of doing no other activity other than experience ourselves as we are experiencing ourselves, during our allotted time for doing so.
As the neurological receptors in our psychosomatic dynamic changes through no other activity other than experiencing ourselves as we are experiencing ourselves, we also open ourselves to the potential of profound healing experiences, where stored-energy has the opportunity to release, and where identity based behaviors associated with neurological stimulus can release, identity-attachments can relinquish, and we can develop new associations with new behaviors of experiencing ourselves experience ourselves, as a form for not acting out into neurologically associated impulse-behaviors or suppressing them.
Instead of grabbing that bowl of cereal when we feel hungry during experiencing ourselves experience hunger, we just feel hungry, and in so doing so, by not feeding ourselves a bowl of cereal when there is an instant demand in our body to do so, we are providing ourselves the opportunity for new neurological pathways of associated behavioral response in relation with not giving ourselves instant gratification; our sense of identity expands, and we are able to have a higher tolerance level in our experience with ourselves, and therefore more able to relate to life, just as it is.
As we develop new neuropath ways our own neurological locked up energy, in our experience, becomes accessibly unlocked and can begin to move and flow in ways, we had not yet previously experienced, simultaneously to that, so too, do our perceptions and psychological attachments to our identity begin to change—and in, and through this process with ourselves, daily experiencing ourselves as we are experiencing ourselves, and experiencing inner-change occur through becoming more intimate with our own, immediate, experience, and friendly towards our own sense of self, we are in fact taking complete responsibility for our lives right on the spot—and in so doing, what can become nearly, as instantaneously clear, is how, so much of the world, as we have come to know it, understand it, believe it, see it as presented to be, is, not doing that—is not
taking responsibility for itself, is unaware—and an expression of the manifestation of the trauma of ignorance—presenting realities to reality that are reactionary, not conscious, and as a result are half-truths, and complete lies.
(There is a strange implication in all this, that, somewhere someone outside of us didn’t take responsibility for experiencing their own immediate experience as an opportunity to grow and evolve, and by having not done so, following through with their own ideas of reality they provided us, humans, with realities that simply do not benefit anybody, but the individuals who carried out their own ideas to realize dreamed material accomplishments—and now everybody else must find a way to attend to and relate to the realities people who did not develop friendliness towards themselves substantialized into the norms of our daily lives).
The most profound consequence that can come from experiencing ourselves experiencing ourselves in an ongoing way through the allotted time we set aside to do so, is the dismantling of our current sense of ME, and a realignment with a true sense of being nobody particularly but an expression of complete awareness with identity as a piece of clothing our awareness wears.
This kind of wholesomeness is simply the result of having developed trustworthy friendliness towards our immediate experience exactly as we are experiencing ourselves on the spot, again, and again, and again. We simply evolve ourselves, through the dismantling process to the attachment to our identities, that we simply are left with the necessity of relating to ourselves as expressions of space, where nothing in the immediacy of our experience is solid, and everything around us becomes an reflection of our inner-fluidity of experience.
We simply are identifying ourselves as awareness with an expression of awareness, (our bodies), that is indicative of no further attachments to identity itself, which implies our neurological path-ways are completely unknotted, and free-running agents of energy. Our psychology becomes malleable and we recognize how to overthrow our psychological-orientation when it becomes too attached to a state of energetic dependency. Our actions and psychosomatic activity simply become an expressions of awareness and our identity is simply that, our identity.
For many of us, as each day unfolds into the next, we are more than ever beginning to truly see the transparency of the multitude and complexity of the lies that surround our lives, and more and more, we are not buying into what we used to think, and what we used to perceive as helpful, safe, and familiar.
As a result of the factual destruction of the environment, the upsurge of primitive-terrorist violence, the dictatorship of corporate control, the gap between high-class and low-class, divorce, the disintegration of the family-unit, the manipulative means of consumeristic vampirism into the human-psyche, and the human being at large—from pornography and the exploitation of romance between partners, to the absurdity of relying on gasoline coupled with our cost-of-living—as a result of such things, human experience, on a large scale is opening up to new correlations with reality, which is indicative of a space within human experience, inviting human-recognition and linguistic-possibilities and the human experience as a whole, to directly look within at what it is to even have an experience.
And as we do so, through our experience, we unlock the prisons of our own patternings around external conditions we play-a-part in, and we become disillusioned of becoming saved from death as promised in the energetic exchange of instant gratification, as indoctrinated by the spirit of consumerism. In fact, it goes deeper,
we can trace causes and conditions which have given rise to this moment in history, and see the unfolding of a complexity of past activities that have all comingled into this very moment. We can begin to see, that the conditions of reality itself are subject to profound change, and the ground from which the causation for the human-species to even exist—is subject to change through a multitude of potentialities—for what has occurred is finished and what will occur is a theory; we can see that the external world as a whole is simply, fundamentally insubstantial, and therefore ultimately unreliable—and so all we are left with
is our immediate experience when we are experiencing ourselves experience ourselves as when we’ve set aside time to do so—and relying on the information we learn from what our lives present to us in those moments of experiencing ourselves experience ourselves, and to act accordingly with ourselves, objects, actions, places, and people, as we have discovered in our experience to reflect forward to the world—mirroring what we’ve learned from having experienced ourselves experience ourselves, from the found attitude of friendliness towards ourselves—and in so doing, by having witnessed the infinite varieties of faulty-integrity in our own experience, again and again, we can make the changes in our lives we feel necessary to make, and begin to live in a different way as an expression of human engagement with this world, in this world, with the world just as it is, but with less fulfilling its
murderous-spiraling-brainwash and with more empathy and respect and humor towards our own experience, the reality of impermanence, and the rest of the world and everything and everyone we know and can think of who is caught in it all, just as much as we are, or have been. And when we are slowly but surely not enabling or shutting-down activities, behaviors, and associational attachments to destruction and lies—but being with all of our experience just as it is, and not acting out or suppressing it, we find ourselves also, in the immediacy of the moment of identifying our own ingrained lies becoming simultaneously free from being affected in the same way previously we had by them, and at least temporarily, we have broken the prison
and by having done so, at least once, we can begin to make a method of actually being with ourselves when, as, we suffer.
As long as we remain true to:
1) setting aside time everyday to experience ourselves experiencing ourselves, remain in that mode of engagement for the amount of time we’ve allotted ourselves to do so
2) taking what we’ve learned from experiencing ourselves experience ourselves and applying it to our lives directly, possibly, immediately afterwards—and ongoingly
3) through the friendship with ourselves that we’ve cultivated in these ways, we are affiliating more with people, places, activities, and things which reflect our friendship with ourselves
we have found a profound method for being with suffering, absent of perpetuating its infinite manifestations of unnecessary violence, confusion, and lies.